The driving force and source of development of the person and his communities - Страница 6

It is these deep entities in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage.

For greater clarity, we shall give the definition of the highest and the lowest consciousness, as well as we shall point out the features of their interaction.

There are two irreconcilable creatures in each person.

One of these beings is determined by the lowest consciousness, which is the only inherent in all flora and fauna, except the person; This type of consciousness manifests itself in inseparability with the environment on the basis of sensations.

Beings with this type of consciousness are in the general stream of life, but are not capable "to rise" over it, they do not understand that they live. In this regard they remind in advance programmed mechanisms capable to sense, forming own environment and adapting themselves to it, but deprived of spontaneous or conscious memories, fantasies, notions of time, they have only a genetic memory in the absence of oral or written memory of generations, and are not able to consciously influence the habitat.

These beings do not even know that they will die, but can feel approach of death only instinctively. Similar restriction of consciousness for these beings means impossibility of any purposeful change of the environment even for the most developed their representatives – these beings are completely subordinated to it, though, at the same time, quite reasonably and effectively interact with surrounding from the position coming from their sense organs to the processing information centers of an organism, which for them is not distorted by reflections, the reminiscences and experiences peculiar to human consciousness as a whole.

In this respect, these natural organisms are more perfect than humans, and ignorance of their own essence makes them completely "happy" in existence, despite the fact that in the common natural circulation they only do that they devour each other.

And such "being" necessarily "sits" in every person, and it cannot fail to determine its existence in one way or another, no matter how tried the person to distance himself from it.

Another "being" in the person is represented by the highest consciousness, which separates it from the environment and from fellow tribesmen; it manifests itself in the realization of its own existence, for example, in the form of abstract ideas about the world and about oneself, a return to the past in the form of memories, designing subsequent actions based on consciously selected data from memory, combining them with newly received information, responsibility for the committed, the ability to make any decisions, even the most unprofitable and useless, which in fact is the most vivid manifestation of liberty of consciousness.

On this basis the person tries to set to himself the purposes, to solve various problems and to change thereby by means of the developed representations the surroundings. For example, this being is capable to build to itself the dwelling not according to the standard, but as it is pleasant to it more, thinking out new ways of supply of materials on the course of the construction, changing a palette of walls and a roof, bringing into the extent of his intelligence, these or other innovations, in contrast, for example, from the invariable standards of the anthill.

New projects and ideas develop the mind of a person, his insight, contribute to the most effective manifestation of various abilities during life, lead to the thought of beautifying life, that is, the culture of one's own beingness and beingness of the public.

In the person both these antagonistic in relation to himself and to the surrounding, hypostasis, are merged together. Therefore, they do not manifest themselves separately, but operate in a hidden way, and the degree of their domination depends on the degree of development in a person of the highest consciousness.

And the person himself often cannot predict what in the next moment will become predominant: love or hatred, anger or sympathy, sincerity or hypocrisy, timidity or courage, discretion or recklessness.

The lowest consciousness "feeds" only on the sensations that give it everything, including the harmony of existence, i.e. something acceptable and even pleasant in our understanding in a certain combination of feelings if, of course, to distract from fight of each being for survival. Therefore, it does not wish to lose the sensations at all.

Similar the type of consciousness has natural egocentrism, automatically seeking to survive, no matter what.

In the process of development of the living beings, this type of consciousness undergoes relatively minor changes, since it is not able to withdraw own basic property – an unconscious desire for survival, based on the primordial activity of any living thing.

The highest consciousness which is contained in the person at any level of its development is radical contrast to the lowest consciousness.

In the presence of the highest consciousness in the living being, it begins as though to see the light, becoming not so much "poured" in the environment, how many separated from it, and, so it acquires the opportunity to look at it and on oneself from the outside, to appreciate this ratio in attempts to consciously set to itself goals in mind certain shortcomings in one's own existence, which, in the opinion of this being, could be overcome, and to try to obtain implementation of goals in actions.

All this obviously drops out of an instinctive and reflex sphere of action of the lowest consciousness, and even begins to contradict it as the highest consciousness often neglects utilitarian reasons, chasing something to unattainable, but kind heart and mind.

Being separated in self-consciousness from the environment, this being, in the course of time, in its development in relationship with the beings, which are like him, begins to feel the need for new forms, different from the primitive communal relations of still wild people, completely absorbed in the struggle for survival. In mutual communication this creature reaches such a limit that its various conscious aspirations begin to pour into significant changes in the environment, and not just in its use.

From gathering, a person passes to cattle breeding, growing cereals, other forms of economic activity and the corresponding exchange of the labor products. Inequality, ownership, the struggle for the preservation and augmentation of property, for power and et cetera are arising, that in turn requires establishment of some institutions of order in order to avoid chaos – the local states in the bosom of a growing and improving civilization were being formed.

New forms and institutions, on the one hand, ensure the accelerated development of communities already in a structured form, that is, as the states with the bodies of governance, security, courts, etc., and on the other hand, do not allow to the states to fall apart because of the contradictions, invariably tearing-apart the last.

Despite a certain progress in development of human communities according to development of self-consciousness, the essence of human consciousness which is expressed in dualism, more precisely, in divergent life-aspirations of the lowest and highest form of consciousness does not disappear anywhere, and cannot be substantially modified.

Both these parties of consciousness continuously conflict both in the person, and in the interpersonal relations: discontent with, visible inability to change quickly, the felt limitation of intelligence, abilities, etc.; the envy and hatred to competitors instantly would rip to shreds any human community if not the state with its institutes.